The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-05-14

Only in the writings Of John, do we
find any trace of the Greek influence,
and he is far from the thought of incul-
eating the Trinity, for he it is who re-
cords the sayings of Jesus, quoted just
now, as well as many others of kindred
nature.
The Christians, as the Jews before
them, were uncompromising in their
faith in the one God. But they were
scattered abroad in communities in
which only the Greek or Roman lang
uages were spoken, and in which the
pagan notions of reli gion, and above all
that of the three-fold existence of Deity,
prevailed. Their converts came to them
with their general views unchanged,
merely having added to their former
beliefs, that of Jesus as the Messiah.
True, this belief in him as the Saviour
Of all men, became the great and alb
sorbing article of their faith yet, at
the same time, they could not but see
him and his truth through the lens of
their pagan training and habits of
thought. Jesus with his wonderful
wisdom and spiritual power, became to
them the Logos, the word, the energy
of God made flesh and dwelling among
men; this before the close of the first
century.
This history of the rise and growth
Of this doctrine of the Trinity in the
Christian church, is an interesting one
to trace. The apostles creed in its pres
ent form has been in existence since
the close of the fourth century, its
equivalent had been in use from the
very earliest Christian times. There
is in it no affirmation of belief in the
Holy Ghost as distinct person.
In the Nicene, adopted A. D. 325, the
affirmation is, in brief, of belief in God,
in Jesus Christ, and in the Holy Ghost.
Under this phraseology, however, many
interpreted the creed in a di-theistic
manner. But in the Council of Con-
stantinople in 381, there was added to
the name Holy Ghost, in the Nicene
creed, this: "Who with the Father and
the Son together is worshiped and glo-
rified." Mosheim says: 1.-THE Council
OF Constantinople gave the finish
ing touch to what the Council of Nice
had left imperfect, and fixed in full
and determinate manner, the doctrine
Of three persons in one God. Later
additions were made to the creed, but
the statement of this doctrine was now
complete.
Justin Martyr, who was living in the
-ycasN~zse esasszBss does@aSs 1Eentfon eszs
pecially the Holy Spirit, except as
Divine influence or mode of its work
ing. He confounds the Logos with the
Spirit in way fatal to the notion that
he held to the doctrine Of the Trinity.
The first using of the word Trinity by
Christian writer, is in 169 A. D., when
the word is used by Theophilus. 1t
was about this time then that the Holy
Spirit began to be regarded as person.
The order of development has been
from the unity of God-which was the
universal belief until some time in the
second century-to di-theism which be-
came the prevailing view in the third,
and first half of the fourth centuries;
and the trinitarian view triumphed, as
we have seen, in 3S1 A. D.
The doxology as sung originally, was
in these words: "Glory be to the Fa ther,
through the Son, in the Holy Spirit"
1t was changed by Flavian, of Antioch,
in the fifth century to "Glory be to
the Father, and to the Son, and to the
Holy Spirit" But these changes were
not made quietly. The church was the
arena of conflict on this question, from
the middle of the second century, on to
the time when it was definitely fixed
by votes of the Council and it has
never wholly subsided. 1t will not be
over until the doctrine Of the Trinity is
banished, and the whole church returns
to its original simplicity of faith.